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우리나라 傳統的인 生活樣式의 硏究 : 운문사 여승의 의ㆍ식ㆍ주 생활을 중심으로
漢陽大學校 韓國生活科學硏究所 漢陽大學校 韓國生活科學硏究所 1987 韓國 生活 科學 硏究 Vol.- No.5
In this rapid changing period, study about traditional life is necessary to preserve our culture. Unmoonsa(Buddhist temple) was chosen to study because temple would be the last place to be affected by modern western culture. Life style study was performed in three parts: Clothing and Textile, Food and & Nutrition and Housing & Management. (1) Result from Clothing & Textile was as follow: a) Priest's robes are worn by Buddhist monks when they worship, chant the sutra, and appear in public. The color is gray, and the material they are made of is ramie in summer, and synthetic fabrics in the other seasons. b) Monks wear Dongbangyuis with trousers as ordinary dress, but in winter, cotton-padded Dongbangyuis or quilted Dongbangyuis with trousers, instead. c) The Chuksam is called the Nambok. Koyuis are gray, cotton trousers worn with underpants and leggins which are wound the leg from ankle to knee. d) A Changsam is worn over a Chuksam when monks go out, and Mus are attached under the armpits of a Changsam. e) A Vest is gray cotton garment worn over a Chukori as a substitute for a Dongbangyuis. It is similar to a Baeja. f) There are two kinds of Vests; Vests with strings (Vest I) and Vests with buttons (Vest II). It sems that Vest I was used eariler than Vest II. All of the seams in Vest II are double-stitched, except for the pockets which have double top stitching on the sides. g) Monks wear rubber shoes which are white or black. h) The rosary and pouch which monks use are made of either Pearl-barley or linden tree. There are two kinds of rosaries, long and short. i) Barusugun is necessary in Barugongyang for cleaning bowls. j) Yunryugbok is a clerical grab composed of a Chukori and trousers for working. The color is gray, beige, brown, etc. k) A leggings is not wrapped on trousers with Yunryugbok. (2) Results from Food and Nutrition was as follow: a) Anthropometric measurements showed that mean height was 157.0 cm, mean body weight was 56.1 kg, mean tricep skinfold thickness was 18.7 mm. b) Energy expenditure calculated from daily life schedule was 2351 kcal. c) Energy intake calculated from menu and food intake was 1912 kcal. d) Energy ratio from carbohydrate : protein : fat was 70 : 15 : 15. e) meat and meat product, egg, garlic, green onion were not used due to religious reason. (3) Results from Housing & Management was as follow: a) Tamale Un-moon was located at an ideal place to be able to avoid hot summer and cold winter and the damage of the rainy spell. b) Almost all the building of the Temple faced south but it was not satisfactorily dispersed for considering the distance to move. c) The students of Un-moon-monk-academy worked very long hours (include practure), and got only one and half hours for leisure. d) The students was allowed to bath and to clean the clothes freely but they did not do it frequently e) The leisure facilities for the students were fairly good, but only suitable fur passive activities. f) The students had very limitted space for personal care but almost all of them were satisfied with their small space. Because they did not have much personal care. g) The life space of the students were also restricted. Because there is no distinction between private room and public room. They enjoyed their private life within the communal life. h) Their main life style was still sitting in the floor and it would be very difficult to be changed.
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메이지기, 번역한자어의 성립과 한국 수용 고찰 - [society]가 [사회(社会)]로 번역되기까지 -
한양대학교 일본학국제비교연구소 한양대학교 일본학국제비교연구소 2017 비교일본학 Vol.39 No.-
본 연구는 서구 근대 사상을 수용하고 그 개념을 이해하는데 필수적 단어인 [society]가 [사회(社会)]로 번역되기까지의 과정을 한중일 근대 자료를 중심으로 고찰한 것이다. [사회(社会)]는 근대 일본(메이지기)에서 중국 고전(한적)의 어형을 차용하여 만들어낸 [society]의 번역어이다. 원래 [사회]는 중국 고전에서 [제사를 같이 모시는 집단]의 의미로 사용되고 있었다. 1867년 일본은 메이지 유신을 거치면서 서양의 근대 문명을 받아들이고, 이를 일본어로 번역하게 된다. 메이지 유신이 발발한 지, 10 여년이 지난 1870년 중반, 메이지 일본에서는 [society]의 번역어로 [사회]를 만들어낸다. 그러나 메이지기에 만들어진 [society]의 번역어에는 [사회]이외에도 40 여개가 더 존재한다. 이렇게 많은 수의 번역어가 만들어진 이유 는 [society]의 개념이 당시의 일본에는 부재했기 때문에 그 개념을 이해하는 것이 어려웠기 때문인 것으로 추정된다. 이러한 현상은 [사회]가 [society]의 번역어로 어느 정도 일반화되었다고 판단되는 1880년까지도 계속된다. 한편, 개화기 조선, [society]의 번역어 [사회]는 1895년 『서유견문』과 학부편제교과서 『고등소학독본』에 소개된다. 이후, 1899년에는 독립신문에 사용될 정도로 일반 대중에게 전파된 상태으며, 1910년 이후에는 사전에 등재될 정도로 한국어에 완전 정착하게 된다. It is about 1875 when the word [sa-hwae(社会)] appeared as the translation word for [society]. Even after the translation word for [society], [sa-hwae], became popular and generalized to the public, there still existed 40 different versions of the word [society]. Which means that various versions of translation for [society] have been competing in Meiji Japan. The reason many different versions of translation word existed is because Japan at that time did not have the concept [society]. It takes a lot of time and effort for the society to accept a concept that has never experienced and to use a word that contains that idea. The reason many different versions of translation word built up may be originated in the absence of the concept [society] which was afraid of giving trouble on the word of understanding Japan at that time. As the creative imagination of the Meiji Japanese has contributed to understand a concept that has never experienced and to use a word that contains that idea, we may appreciate to serve as a steppingstone for modernization to the public which had to promote mutual understandings by translation solely between Japan and the West at that time.
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